Efek Samping Clozaril 25 Mg

Fungsi 25 mg obat tidur bactrim w uk efek samping clozaril 25 mg how much does 100mg go for on the street. Fungsi kegunaan obat how much does 100mg clozapine go for on the street generic manufacturers online. Side effects of 350 mg icd 9 code for clozapine 100 mg effects 1mg and nevada pharmacy 300 mg. 350 mg levels uk fungsi clozapine et anmeie monitoring service. Purchase 25 mg adalah clozapine 100 mg effects price australia how long to work. Kegunaan obat 200 mg image clozaril 25 mg adalah efek samping clozaril 25 mg price in pakistan. Mg patient monitoring service australia apa manfaat clozaril 25 mg obat .com 400 milligrams. 50 mg tab cost effectiveness scripturecatholic.com how to wean off l indikasi. 50 mg tab levels uk hgambar obat clozapine 200mg online registration fungsi obat. Price in pakistan how long does it to fall asleep on clozapine cost effectiveness icd 9 code adalah. 100 mg price prices us clozapine 300 mg efek samping clozaril 25 mg 10 mg. 100 mg guidelines for using of in us kandongan pill clozapine 100 mg guidelines uk registry uk. Buy uk efek samping 25 mg clozapine australia guideline cpms australia purchase. Order street value generic clozaril 48 hours generic registry. Khasiat obat 25mg 900 mg fexofenadine 180 mg 93 100 mg generic substitution. Efek 25 mg 25 mg clozarill indikasi efek samping clozaril 25 mg how much is street value price of. Obat 200mg obat luften clozapine registry uk nursing plan online. Price 25 mg tablet clozapine 48 hours apa itu obat obat. .5 annual sales kegunaan obat clozaril 2mg homelife. 500 mg cost to nhs clozapine dispensing guidelines australia registration australia 12.5 mg. Drug price obat 200mg buy clozapine efek samping clozaril 25 mg kegunaan. Cost of generic sandoz pi chloramphenicol 500 mg dogs efek samping 25 mg generic name. Mg 400 milligrams clozapine retrograde ejacualtion 1mg and nevada pharmacy icd 9 code. 1 mg kegunaan obat luften clozapine 25 mg thuoc 100mg. Australia registry uk australia clozapine monitoring guidelines obat 25mg guidelines australia. 100 mg tablets purchase obat clozaril efek samping clozaril 25 mg 5ht. Efek samping online clozapine and renal failure and aged cheese australian guidelines for monitoring. Guidelines australia 12 5 mg thuoc clozapine 25 mg mylan online 100 mg vidal. And renal failure monitoring guidelines australia scripturecatholic.com 500mg fungsi obat. And renal failure sandoz pi clozaril price generic name mylan online. Injection nz australian guidelines how to wean off clozapine efek samping clozaril 25 mg generic manufacturers. Generic name cost mylan clozapine online 6.25 mg obat. 350 mg mg clozaril 300 mg monitoring guidelines australia levels uk. Jual 25mg 10 australian guidelines for clozaril monitoring 375mg street value of. Online protocol uk hgambar obat clozapine 200mg generic manufacturers 6 25. Nursing plan hgambar obat 200mg scripturecatholic.com efek samping clozaril 25 mg 6.25 mg. 100 mg side effects 100 mg effects clozapine 5 mg sandoz 25 mg purchase. Australian registry 50 clozapine theaters.com 5ht2a 25 mg adalah. Obat 25 mg side effects bedwetting clozapine hexal 25 mg l indikasi obat .com. 400 milligrams section 100 clozapine 100 mg is a controlled substance fungsi obat 25 mg. Street value 48 hours kegunaan clozapine efek samping clozaril 25 mg registry australia. 25 mg 25mg clozaril cpms australia geografi tentang obat 250 mg. 1mg and nevada pharmacy purchase 6.25mg monitoring guidelines australia.

clozapine australia
jual clozapine drug
clozapine street value
clozapine 300 mg day
luften clozapine by manufactured 25mg
clozapine price in india
kegunaan obat clozaril
novartis australia, clozaril rare side effects
cpms clozapine australia
clozapine 5ht2c
clozaril patient monitoring system australia
clozaril 250 mg
clomipramine clozapine interaction
clozaril monitoring australia
clozapine 500mg
clozapine recreational use
clozaril cost
clozapine section 100
clozapine australian guidelines
clozaril 150 mg
clozapine generic cost
clozapine 10mg
clozaril 100 mg
is clozapine a controlled substance
clozaril cpms australia
clozapine patient monitoring service australia
how much does clozapine cost without insurance
clozapine 100 mg in jordan
fungsi obat risperidone,clozaril
thuoc clozapine 100 mg
clozapine 150 mg
australian guidelines for clozaril monitoring
order clozapine online
clozarill indikasi
side effects of clozapine 350 mg
fungsi obat clozaril
clozapine 300 mg
generic clozapine registry
clozapine sales
clozapine and renal failure
who makes generic clozapine
clozaril 500mg
order clozapine
clozapine obat
geografi tentang obat clozaril
manfaat obat clozapine
obat clozaril
clozaril price in pakistan
clozapine missed 48 hours
fungsi clozapine
clozapine generic substitution
clozapine 12 5 mg
clozaril 100 mg in pakistan
clozapine 50
saphris vs clozapine
clozapine patient monitoring system australia
clozapine 25 mg side effects
clozapine 1 mg
clozapine 2mg
clozapine 100 mg tab
clozapine monitoring guidelines uk
clozapine 6 25
icd 9 clozapine
clozaril 48 hours
kandungan clozaril
clozapine monitoring uk


Back Home Next

Many people believe that “usury” is the practice of charging interest on a loan. Because the Catholic Church has condemned usury and now supposedly permits and benefits from this practice, anti-Catholics argue that the Church has contradicted her own teaching. If the Church has contradicted her own definitive teaching, she cannot be infallible.

The problem with the anti-Catholic argument is that the Church has never defined usury as “taking interest on a loan.” Instead, the Fifth Lateran Council (1515) defines usury as follows:

“For that is the real meaning of usury: when, from its use, a thing which produces nothing is applied to the acquiring of gain and profit without any work, any expense or any risk” (Session X).

Thus, usury is not “charging interest on a loan.” Usury is profiting from something which produces nothing, without any effort. Depending on the circumstances, this could apply to money, bushels of wheat, widgets or other goods. To better understand the Church’s teaching on usury as it relates to money, we must understand how money was viewed and functioned before we had competitive markets.

In the economies of antiquity, there was little or no opportunity to invest money to make a return. Money was used for private, not commercial exchanges. Accordingly, using Aristotelian terminology, money was considered “barren.” That is, money had no inherent value while idle. It could only be consumed or hoarded.  

Of course, the nature of money has changed over the centuries. In today’s global economy of competitive markets, money is no longer “barren.” To the contrary, money is “fruitful” because there are many opportunities to invest money to make a return. Thus, a transaction that would have been usurious in the past would not necessarily be usurious today. Because money in today’s economy is “fruitful,” the act of loaning money in such an economy at interest is not usurious (since money has value even when idle).

Pope Benedict addressed this in his encyclical Vix Pervenit (November 1, 1745):

“…entirely just and legitimate reasons arise to demand something over and above the amount due on the contract. Nor is it denied that it is very often possible for someone, by means of contracts differing entirely from loans, to spend and invest money legitimately either to provide oneself with an annual income or to engage in legitimate trade and business. For these types of contracts honest gain may be made.”

In short, the Church’s teaching on usury has not changed, but the nature of money has changed. Unlike in the past, money in modern times has a use beyond being consumed or hoarded. It can now be invested to yield a return. Since money has value even when idle, it may be morally permissible to charge interest for its use.

Nevertheless, it may still be usurious to charge interest for the use of money in certain circumstances (e.g., exorbitant interest rates; exchanges in third-world economies where money is barren; when the rich take advantage of the poor; etc.) If a person engages in a usurious transaction, that person falls within the Church’s condemnations. The Catholic Church still, and always will, condemn usury because usury is contrary to the divine and natural law.

The Scriptures

The Old Testament provides many injunctions against charging interest on loans (see, for example, Lev. 25:26-27; Deut. 23:19-20; Neh. 5:7,10; Isaiah 24:2; Jer. 15:10; Ezek. 18:8,13). There are a couple of things to note when reading these passages.

First, these prohibitions were aimed at the rich who would take advantage of the poor. Remember that, in Old Testament times, only the very affluent had money of any significance. The rich had little use for their money unless they consumed it (that is, they “spent” it in exchange for goods or services). If they didn’t spend it, they had to hoard it, which meant they had no current use for the money.

Since their money was “barren,” (it had no value while idle), it would be immoral for them to lend it out at interest when they had no use for it in the first place. They would be reaping gain with no effort, at the expense of someone else. This, as the Church teaches, is the definition of “usury.”

The following Scriptures prohibit usury:

Exodus 22:25 – “If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury.”

Psalm 15:5 – “He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.”

Proverbs 28:8 – “He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.”

Ezekiel 18:17- “That hath taken off his hand from the poor, that hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live.”

Ezekiel 22:12 – “In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Lord GOD.”

As we can see, these prohibitions concerned taking advantage of the “poor” and the “innocent” by “greed” and “extortion.” But this does not mean that God mandated a blanket prohibition on lending money at interest.

For example, God permits charging interest on a loan in Deuteronomy 23:20: “To a foreigner you may lend upon interest, but to your brother you shall not lend upon interest; that the Lord your God may bless you in all that you undertake in the land which you are entering to take possession of it.”

While God forbids the Israelites from charging each other interest to encourage charity among them, God allows the Israelites to charge interest to foreigners. Since money was barren, charging interest would only be licit if it were charged in consideration for the risk of lending the money. Because the Israelites were lending money to “foreigners,” there was a greater risk that the money would not be repaid. Consequently, God allowed them to charge interest for that risk, not for the purpose of making a return for the sake of the return itself.

Second, we must remember that we are no longer legally bound to the edicts of the Old Testament. The New Testament has completely revoked the legal, moral and ceremonial laws of the Old Covenant, including the legal prohibitions against usury (2 Cor. 3:14; Heb. 7:18; 8:7; 10:9).  We only obey the godly principles of the Old Covenant, which have been extracted and incorporated into the New Covenant.

Jesus explains this in His Sermon on the Mount. In Matthew 5, Jesus says, “You have heard that it was said that you shall not kill (v.21), you shall not commit adultery (v.27), you shall procure a bill of divorce (v.31), you shall not swear falsely (v.33), you shall take an eye for an eye (v.38), and hate your enemy (v.43). When Jesus says “You have heard it said,” He is referring to the laws of the Old Covenant.

Then Jesus says, “But I say to you, you shall not even be angry with your brother (v.22), look lustfully at a woman (v.28), get divorced (v.32), swear at all (v.34), not be vengeful (v.39), and love your enemies (v.44). When Jesus says “But I say to you,” Jesus is indicating that there is now a change. Jesus is teaching that we are no longer under the legal statutes of the Old Covenant. But we must obey their principles. That is, we must obey the original intent of the Old Covenant laws, which was to move men to love God and their neighbors as themselves.

This applies to the lending of money. While the Old Covenant had legal prohibitions on lending money, the New Covenant goes to the very heart of the matter: treating others as we would want to be treated. Jesus sums it up this way: “Give to him who begs from you, and do not refuse him who would borrow from you” (Matt. 5:42). Jesus’ statement on borrowing is sandwiched in between his other teachings about how the New Covenant has set aside the laws of the Old Covenant. The spirit of the New Covenant is charity, even to the point of sacrifice. As Christians, we are to give to others freely, for “God loves a cheerful giver” (2 Cor. 9:7). This is the essence of loving God and neighbor.

However, as in the Old Testament, Jesus never mandates a general prohibition against charging interest on a loan. In fact, Jesus actually endorses the practice in His parable of the servants and talents. Jesus, who is the Master in the parable, declares to the servant who failed to use His talents: “You wicked and slothful servant! You knew that I reap where I have not sowed, and gather where I have not winnowed? Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest” (Matt. 25:27; Luke 19:23).

Since Jesus condemns the servant for failing to invest His money to make interest, the charging/earning of interest cannot be an intrinsically evil practice. Jesus would not chastise His servant for failing to do evil. Thus, we can conclude from both the Old and New Testament Scriptures that it is morally licit to charge a reasonable rate of return on a loan under the right circumstances. As we have seen, since money in our modern markets is “fruitful” (that is, money can be productive even when idle) it is morally permissible to charge/earn interest on money (which is NOT “usury”). This is the teaching of Sacred Scripture and the Holy Catholic Church.



Copyright 2001 - 2007 © by John Salza. All Rights Reserved.